The claim that all, or most all, Darwin doubters are
Christian
fundamentalists is commonly found in both the popular and professional
scholarly literature.

Professor Douglas Futuyma, in his classic work
attacking all Darwin doubters, mentioned the word fundamentalist in
connection with those who have problems with Darwinism over 14 times on
pages 5 to 7 alone. He concluded that the Christian "fundamentalists
assault" on science involves the challenge to evolution that was
"mounted by religious fundamentalists [adversely] touches us all"
(Futuyma, 1983, p. 5).

Futuyma then adds "according to the fundamentalists, physicists are
wrong" and all "geology is under siege" by Christian "fundamentalists"
and "in the United States, fundamentalists religion, holding a literal
interpretation of the bible, has proved a more tenacious and powerful
opponent" to Darwinism then anywhere else in the world (Futuyma, 1983
pp. 5-6).

This claim is simply false. Some form of creationism has remained very
strong among conservative Christians, Jews, and Muslims (Morris, 1989,
p. 23).

One of the better-known Jewish organizations that publishes
pro-creation material is the National Conference of Synagogue
Youth. One of its publications, A Science and Torah Reader
(a
special issue of Jewish Youth Monthly) was written by several
prominent
Jewish scientists who are generally not associated in the public mind
with the creationist movement. While they evidently eschew any
formal creationist affiliation, they clearly have well thought-out
objections to Darwinism, and openly defend many central creationist
beliefs. For example, Morris Goldman Ph.D. wrote in his article,
"A Critical Review of Evolution," that Jewish youth should ask
themselves if it is reasonable to question the validity of evolution, a
belief that is so widely and so firmly held today by so many
knowledgeable professionals and second, What, if anything, is so
terribly wrong with this doctrine from a Jewish point of view?
... The mere fact that lots of people believe in a particular
hypothesis does not automatically make it true. Every scientific
theory, every scientific doctrine must be examined and checked
relentlessly in the light of information gathered constantly by
reliable investigators. Thus, to question acceptable doctrine is
to act in the best traditions of scientific research (1970, p. 42).

After establishing that Darwinism is incompatible with Judaism, Goldman
then proceeded to critically analyze the evidence for Darwinian
evolution "from a strictly scientific view" as presented in one of the
most commonly used American high school biology textbooks, the blue
version of the Biological Sciences Curriculum Study (BSCS).

Other articles in this journal include "Genetics versus Evolution" by
Dr. Edward Simon, "Science vs. Evolution?" by Dr. Robert Perlman,
"Geophysics or Faith?" by Manachem M. Schneerson, and "Science vs.
Scientism" by Carl N. Klahr.

Another journal called Intercom, the organ of the Association
of
Orthodox Jewish Scientists in America, regularly publishes articles
critical of macro-evolution and naturalism. One organization of Jewish
professors and physicians recently printed an advertisement in the Jewish
Press (the largest independent Anglo-Jewish weekly
newspaper in
America) signed by 49 Jewish physicians and scientists who support a
creation view. The add concluded that "the form and function of every
organ of the human body testifies that they are the handiwork of a
divine creator."

University of Chicago Ph.D. Nathan Aviezer, a highly respected
scientist and author of nearly one hundred scientific articles, wrote
In the Beginning: Biblical Creation in Science (Hoboken, NJ: KTAV
Publishing House, 1990). He argues in this work that the
current scientific evidence (not theory) is in remarkable agreement
with the biblical account of creation, that modern scientific findings
have clarified many biblical passages, and, as a result, creation and
the facts of science now compliment each other.
Another well-known Jewish anti-Darwin book is Not By Chance
(Brooklin,
NY. Judaica Press, 1997) by Dr. Lee Spetner. Professor Spetner, a
Massachusetts Institute of Technology (MIT) PhD, was for many years a
biophysicist at Johns Hopkins University until he moved to
Israel. A very accomplished scientist, he has published in Nature
and other leading peer reviewed scientific journals.

Yet another Jewish creationist is Gerald Schroeder, a physicist with a
doctorate also from MIT. His many books published by mainline New
York publishers include Genesis and the Big Bang; The
Discovery and
Harmony Between Modern Science and the Bible (Bantam, 1990): The
Science of God: The Convergence of Scientific and Biblical Wisdom
(Free
Press, 1997); and The Hidden Face of God: How Science Reveals the
Ultimate Truth (Free Press, 2001).

Dr. Schroeder concludes that the Bible and modern science are not at
odds about the origin of the universe, and that the two views can
effectively be reconciled without compromising either when science fact
is considered instead of science speculation. He reviews a large
amount of scientific data from both physics and biology that relates to
the Biblical record, including the many scientific problems with
Darwinism and why the scientific evidence supports intelligent
design. He is also an effective and articulate critic of Richard
Dawkins.

Oxford University Rabbi Shmuel Boteach, who also debated Richard
Dawkins, wrote that the entire question of our origins which confounds
most everyone sooner or later has traditionally never confused the Jew.
For him or her, the beginning of all existence was summed up in the
first verse of the Torah: "In the Beginning God created the heavens and
the earth." In his monumental philosophical work, Guide of the
Perplexed, Maimonides teaches: "Those who follow the law of Moses
hold
that the whole Universe has been brought by God into existence out of
non-existence. This theory is undoubtedly a fundamental principle of
law of Moses; it is next in importance to the principle of God’s unity"
(1994, p. 531).

He concluded that many scholars have given credence to an alternative
explanation of the origin of life and existence, which claims libraries
of proof, and is popularly known as "evolution." There can be no
question that evolution has served over the past hundred and fifty
years as the greatest challenge to traditional Judaism and biblical
claims. Ever since it was first systematized and offered by its founder
Charles Darwin, it has gnawed away at the faith of the believer (1994,
p. 531).

The fact is, Boteach stresses, that the "most direct result of the
surge in the respectability of the Theory of Evolution has been
discrediting of the biblical narrative of creation" (1994, p. 532). As
result the Jewish worldview has "been labeled as primitive,
mythological and simplistic" (1994, p. 532). In contrast to the claims
of the Darwinists, debate on the validity of macro-evolution is not
dead, even at Oxford University. Boteach wrote the one matter that he
was constantly questioned about in Oxford is the spectre of science and
evolution having supplanted religion and the need for a Divine origin
for human existence. If God created us, then it makes sense to assume
this was for a purpose. If life, however, sprang up by chance, then it
follows that we owe no homage to a Creator or a tradition, both of
whose validity are shaky at best [if evolution is true] (1994, p. 532).

The problem at Oxford University is an unhealthy climate exists that
has produced a dogmatic unquestioningly accepting of the propositions
necessitated by the Theory of Evolution. If it is unhealthy for an
individual to jump blindly into religious doctrines and belief, and I
have constantly told my students that it is, then the same is true of
scientific theory as well. Judaism has a very proud intellectual
tradition which should continue to govern all aspects of our life
(1994, p. 532).

In addition, many Jewish Christians are active in creation and
Intelligent Design movements, including chemist Dr. Jonathan Sarfati,
head of Creation Ministries International, geologist/attorney
Casey
Luskin, science head of the Intelligent Design think tank The
Discovery
Institute and professor Marvin Olasky, a Michigan State PhD who is
now
president of Kings College in New York and editor of World Magazine.